The Paris Summit on Climate Change ~ Why We Care

“As you prepare to come to the Paris Summit in December, we would like to ask you to think about your personal role, and answer a simple, but profound, question: Why do I care?”
Organised by Nicolas Hulot, special envoy for the French President for the protection of the planet,  the letter asks each delegation member to think about what a greenhouse gas slashing pact will mean for themselves. “Your response might be very personal – the influence of a parent, child or grandparent; the influence of culture or personal beliefs; the influence of a transformative experience of the wonder and beauty of nature; a crisis in your life which brought you back to core values,” the letter continues. “In our contemporary world it is very rare that we are asked to talk about what lies at the heart of our actions. Instead we hide behind statistics, data, policy statements etc, few of which actually touch other people’s hearts and minds.”

I am struck by the brilliant simplicity of this question and thought I would spend some time with it. What follows is Round One.

I care about the release of our human sense of primacy and entitlement. I care about us as humans growing our capacity to know our appropriate place within the earth community. I care about our awakening to the interdependence of the human and non-human world. I care about our awakening to the sacredness of this world, this universe. I care about our awakening to the intimate connection between human health and well being and ecological health and well being. I care about the entanglement of biodiversity and human diversity. I care about the entanglement of ecological justice and human social justice. I care deeply and desperately about this earth. I care about the unfailing generosity of earth, water, air, and fire. I care that earth, water, plants, trees, creatures love me and us. I care that we have so circumscribed what it means to be intelligent and conscious beings that we cannot conceive of the consciousness or cognitive ability of non-human species. I care about elemental and sacramental ritual which engages the whole earth community. I care about the concept of a decentralized soul.

I am hoping that you do this with me, and post your thoughts in the comment section below.

Sense of Place Part VI ~ The Dance of Beauty and Gratitude

It is not new news that my three dogs walk me or entice me at least three and sometimes four times a day down to the little pond which borders our property. It’s not a long walk, maybe half a mile round trip, and my husband Jim, by cutting a switchback trail up the ridge, makes it seem like more of a hike.

The dogs reach the pond long before I do, and often I find the smallest of the bunch, Althea – weighing in at forty pounds – halfway across the water, chasing a duck which she forgets has wings and can fly. I call her back, just her nose and tail visible above the water line.

At the edge of the pond is an old moss-covered rotted stump. Considerate enough to have a ledge for me to sit, I do sit, and am grateful. I think about this old stump, the tree it once was. I peer at the moss and the lichens, slipping into the timelessness of watching spiders, ants, and other small creatures . . . imagining the billions I can’t see.

I think about the roots of this old stump, still exchanging nutrients with the other trees of the woods, still an integral part of our pond ecosystem. I think of Trebbe Johnson and her insistence that the way we heal earth and self is by walking into the wounded and disregarded places, with love and in the recognition of the beauty even in the unlovely

I want to do something in appreciation of this soft damp mossy stump that forms such a perfect cushion for my sitting and my daydreaming.

One morning, on the first of the days walks, I pick up a bright orange mushroom that has been severed from its stem. It looks like a small blaze of fire as I cradle it in my hand, and when I arrive at the stump by the pond, I know what to do with it. I lay it along the side, supported by moss. A couple days go by, and I find a piece of birch bark, which I lay against the side of the stump. Then a cluster of oak leaves which surprises me because there are no oaks in sight. Where did this fly in from, I wonder.

Within a couple weeks, the stump is clothed in shapely sticks, iridescent stones, lichen covered bark, a pine cone or two, a clump of white pine needles, the discarded shells of pine nuts and acorns, even a shell – another curiosity.

By way of confession, I had a struggle with the feather of a blue jay. I wanted to take it home, but didn’t.

I have to say, it’s not only beautiful, this ancient stump, but it’s the perfect expression of my gratitude, for it’s life, for the comfort it offers me, and for the generosity it continues to offer as habitat for immeasurable life, and as food exchange for its kin.

Sitting on the shelf of the stump is a timeless experience. My dogs are content to sit by the waters edge and watch.

Does it matter, I wonder, that I do this? Does it make a difference? Such a small thing!

I like to think it matters to the tree, and to the life which surrounds it, but I can’t be certain about that.

I do know it matters to me. From this simple four-times-a-day ritual emerges an increasing awareness of where I put each foot as I climb the switchback, an increasing consciousness of the exquisite life and beauty of which I am but a small part. The thrushes deep in the woods seem to sing more often and more clearly, or at least I am more aware. The capacity of my heart to deepen and broaden its embrace is a daily gift, and it is enough.

I know that I am a better, kinder, more mindful, more contemplative, and more careful human, as I rejoice in my increasing acceptance into a partnership of life and death, of beauty and gratitude.

Anthropology ~ In Search of a Broader Context

Throughout her lifetime, my mom was a naturalist. She had a way about her with the other-than-human world, and was never more content than when she was in the moose and bear country of Montana. She had been moving rocks, one day, in a portion of the creek that ran through her property, and felt a whisper of breath on the back of her neck. Very slowly she turned her head and found herself literally nose to nose with a curious cow moose. This beautiful creature stayed right there for a while, taking in the scent and sight of what had to have been an odd creature for her, and exhaling her own breath into my mom’s hair. Then she ambled off into the woods.cow moose

The experience stayed with my mom for the rest of her life. She told me it had changed her, that the more she reflected on it, the deeper her understanding of herself in relationship to everything around her.

Against that backdrop I welcomed a book recommended to me by a friend. It was the title that caught my attention: How Forests Think ~ Toward an Anthropology Beyond the Human. (Eduardo Kohn) Living in the woods as I do, certainly I would like to know how a forest thinks, particularly the one I inhabit. What an intriguing idea! What I did not know when I ordered the book, is that it would be such an academic undertaking just to read it. That said, I continue to be enchanted.

Not surprisingly, I am doing a fair amount of forehead slapping; of course anthropology is the study of humans, past and present. Anthropo ~ human. Humans (with an occasional primate or two thrown in) are the center of attention. Drawing on the social and biological sciences, as well as other disciplines, anthropology is all about human to human relationships, and solutions to human problems.

The question that pops immediately to mind: is it even possible to understand human interrelationships and to discover solutions to human problems without placing them in the context of the non-human world? I don’t think so. More than 2500 years ago, the Greek philosopher/theologian Xenophanes wrote “Men always makes gods in their own image,” and, to bolster his point, “if horses had gods, they would look like horses.” If it can be argued (and it is argued) that the very God who called humans out, separated us and placed us above all other life forms, “chose us” is the God who is made in the human image, then it shouldn’t surprise us that the discipline of anthropology is concerned almost exclusively with human to human relationship. man skull

It follows that, with humans as the center of study, anything else that humans might explore ~ a forest, for example ~ will be investigated through a human lens, ie from a human perspective. What is a forest in relation to me? What is a black bear in relation to me? What is a predator big cat in relation to me? Or an elephant, or a baboon? A wolf? A songbird? It’s all about me.

In fact, in the very first pages of his work, Eduardo Kohn lays out a significant problem; another “slap your forehead opportunity”. He writes of the circular nature of anthropological discovery, writing about the confinement of a discipline that “seeks to understand the distinctively human by means of that which is distinctive to humans.” How much (really) will you learn about yourself by looking into a mirror?mirror

Kohn is after a broader exploration, one in which humans study and are studied ~ not just in relation to one another ~ but in relation to the non-human world. His question is simple. How might this broader context of study change ~ in a similar way to my mom being changed by her encounter with a cow moose ~ what it might mean to be human?

In the March/April 2014 issue of Orion magazine, Robert Sullivan, in his article Forest Farewell: An Ode to an Iconic Tree, writes of a visit to a grove of hemlock that is slowly dying because of the infestation of a certain sap-sucking bug. As he and a small group walk into the Harvard Forest in Massachusetts, where the temperature immediately drops a good ten degrees, one woman says, “You can hear it.” Sullivan thinks she is talking about the quiet. In the quiet he hears what he thinks is the sound of a stream of cold rushing water. It isn’t. What he is hearing are thousands of dead hemlock needles falling to the ground in a steady rain. He writes, “I memorize it, lock it in, and carry it home. A forest is leaving, going forever. When I listen to the hemlock’s sad rain, play it over in my head, I feel thicker, like a hemlock, more worn.

Robert Sullivan is changed by this experience, and the measure of this change can only be understood placed in the context of the dying hemlock forest.

I like to think of experiences such as his, and such as my mom’s, as an anthropological sea change. It fits the concept of Eduardo Kohn’s broader anthropological exploration, one which redefines in some measure what it means to be human.

Eco-spiritual Dimensions of Green Burial ~ Sense of Place Part V

In my growing up years, we didn’t talk about carbon footprints, diminishing rain forests, loss of wildlife habitat, and the destruction of boreal forests. We certainly didn’t talk about dying and death, nor our cultural propensity to send off loved ones in mahogany coffins placed snugly into plastic or concrete vaults. We didn’t talk about the behind-the-scenes violence done to bodies by physical manipulation and chemicals, all for the sake of making them look good.

Cremation was rare, and there was no thought given to the toxicity of the chemicals released into the atmosphere. The more money we spent, the greater show of our love; our efforts were – and to a great extent in the West, still are – designed to hide the reality of both the dying process and the outcome. Hospice care didn’t exist in the U.S. until the mid-1970′s. The job of the medical profession was and continues to be to keep a patient alive no matter the cost.

Today I would like to introduce you to Lee Webster, the director of the non-profit New Hampshire Funeral Resources, Education & Advocacy. Lee is a hospice volunteer and a passionate advocate for home funerals and green burials. From the time I was first introduced – I can only describe it as a lightening bolt of clarity – I knew that what she offers is the obvious next step for all of us who are committed to walking a pathway of intention to minimize our ecological footprint and at the same time, create and enrich habitat.

Hers is a rich and comprehensive compendium, drawing together the threads of ecology, family and community, human dignity, ritual, practicality, history, and common sense. Lee has – unwittingly or not – sent me spinning into the eco-spiritual dimensions of home funerals and green burial. My thoughts are mostly taking the form of “I wonder”.

Ecological healing calls to me. As I think on being “buried green”, I wonder, if we humans were to acknowledge our appropriate place within the earth community, as part of, participating in, and integral to it – and therefore of no more and no less ecological value than any other form – would we behave cooperatively and collaboratively with creation? Might we grow a vision of healing that is antithetical to our current sense of human primacy and entitlement? What if we were to share our green plans with our children and grandchildren, letting them know that “buried green” is becoming the new normal? Might we put new thoughts and behavioral patterns into more than a few hearts and vocations?

Ritual, community, friends and family call to me. More than simply wondering how we have arrived at the predominate funeral home/church directives, telling us how things must be done, I wonder about the honoring of our dead in ways that are more organic to the lives they have led. We are not obliged to hand over the bodies of our loved ones to funeral homes; the families are in charge! It’s not a common understanding.

Lee shared with me what has become a powerful metaphor. We were in a restaurant and had just ordered from the menu. She shared with me a comment from her mentor Joe Sehee, founder of the Green Burial Council. “If you were to go to a restaurant, you’d be given a menu, from which you would order your preference. It wouldn’t occur to you to order something that’s not on the menu. It’s the same thing when you arrive at a Funeral Home. You are given a menu, from which you make decisions. It doesn’t occur to you to order something else, because you don’t know what’s not on the menu.” I wonder what we would choose if we knew there existed something other. I wonder what we would choose if we understood that the family of the deceased is the ultimate authority.

I wonder how a commitment to dying at home and buried “green” might serve as the ultimate embrace of one’s sense of place. My husband Jim and I have often had this conversation: “I would like you to dig a big hole (not easy in the Granite State), drop me in it, and plant a tree over me.”

We’re both a little short on the details, but we know the commitment is right. If I knew that I would be buried (according to the legal criteria) on the property I have shared with all kinds of life forms, would I treat this earth portion (and by extension, every part of the planet) differently? Would I love it and honor it? Would I be thrilled beyond measure to imagine the deer, raccoons, moose, mice, daddy long legs, bear, and squirrels walking over me? To imagine the earthworms and billions of microbes within me? I know I would.

And, as I age, I wonder if I would welcome my homecoming? I can only say I hope I would. I hope that as age continues to come my way, as the possibility of illness lurks, that my deepening sense of place within the earth community will offset not only my fear of dying, but also the fears of my family, my community, and my medical support.

We will all die. My hope is that I do so according to what I say I believe. Ritual is important, and I will want that. But I want its sacramental significance to correspond to the particulars of who I was in my lifetime. And I know another thing. If I had to choose between some ethereal heavenly sense of homecoming and a literal earthly homecoming, I would choose to come home to the latter.


From Beavers to Deep Ecology

I can’t imagine a better real life drama of the battle between those who dismiss beavers as good-for-nothing rats with wide tails and those who understand the ecological benefits and offer hospitality and protection to them, than the one that lives right in my neighborhood. It’s a battle every bit as enthralling as some of the skirmishes between the Hatfields and McCoys (I know what I am talking about, in that my Great-Grand-Uncle was Devil Anse Hatfield himself.)

The land to which my husband and I belong abuts a wetland area that is home to geese, otters, turtles, ducks, bear and moose (in the early spring) and . . . beavers. The beavers have built a lodge on which they improve every year, and always build a dam which keeps the wetlands water-filled in the summers – even the dry ones – and teeming with birds, insects, and a wide diversity of frogs. Their wetland chorus extends from summer’s early dawn far into the night, as the peepers finally exhaust themselves with their love competing songs.

Here’s the problem. Those of us on our side of the wetlands love the beavers, and wait in great anticipation for their appearance in the spring. The man whose land abuts the other side of the wetlands is a developer and continues his bid (thus far denied) to fill the wetlands so that he can build; he hates the beavers, (he used to shoot them until he was arrested) and because the dam itself stretches between his property and that of our neighbors to the east, he claims it’s his to destroy, which he does, periodically, sneaking out at night to tear it apart.

In the morning, my wonderful neighbors rebuild it.

Once the men both arrived at the same time, and challenged each other with axes! It took the audacity of a brave, clearly indestructible young woman to leap into the breach and stop the fight.

Here’s the good news. According to a recent New York Times article, beavers are garnering new respect. Referring to them as eco-system engineers, Manuel Valdes writes; “They raise the water table alongside a stream, aiding the growth of trees and plants that stabilize the banks and prevent erosion. They improve fish and wildlife habitat and promote new, rich soil”.

As their dams halt the flow of water away from an area, they create pools of water – pools which cool the water at greater depths and protect species of fish from rising temperatures. Michael M. Pollack, a fish biologist with the National Oceanic and Atmospheric Administration in Seattle, points to these beaver-enhanced pools as “outstanding rearing habitat for juvenile coho salmon.”

There is a bigger picture here; isn’t there always? The story of the awakening respect for the beavers among us is a story that can be told not only across species of all kinds, but across the disciplines human endeavor as well. Everything is connected.

Fritjof Capra, in The Systems View of Life, reminds us that what we call the material world is in fact a network of patterns, inseparable patterns of relationships. This isn’t new news. Nor was it new news when Aldo Leopold offered it, or Henry David Thoreau , or John Muir, who said, “When we try to pick out anything by itself, we find it hitched to everything else in the universe.”

Capra, in the introduction to his new book writes, “Deep Ecology does not separate humans – or anything else – from the natural environment. It sees the world as a network of phenomena that are fundamentally interconnected and interdependent. Ultimately,” he says, “deep ecological awareness is spiritual awareness – spiritual in its deepest essence.

So . . . this post (as so many) begins in the realm of beavers, but it could have begun anywhere – with wolves, insects, trees, herbs; it would still and always move into Capra’s (and others) understanding of deep ecology and its spiritual essence.